Thursday, November 29, 2007

Spirit Guide A New Life Guide

Spirit Guide A New Life Guide Cover

Book: Spirit Guide A New Life Guide by Raym

The contents of this book have formed the basis of many hours of interesting discussion. Raym is a lightworker and Crystal Master and he practises in Byron Bay and by appointment in Sydney. I recommend a session with him. But what do you do if you do not know any switched on, respected, intelligent, effective healers and spirit workers? Where does one find out about the link between human beings, the spirit world and the physical world? This book is a good starting point. Throughout the book are concepts and possible experiences which may seem far out or impossible to anyone who has no previous exposure to them. There are challenging thoughts on matters ranging from the spiritual hierarchy to why you should watch less TV. It introduces the “New Age” and deals with aliens and angels, the miraculous and the mundane. The emphasis is on trying things for yourself in a safe and supportive environment. The point of it all is to make your life more fulfilling, joyful and balanced.

We create our own realities. What does yours look like? Is it perfect? If you want to know more about “Reality” and how to change it then I recommend that you read on. After you read parts one and two of this book you will be ready to
try some of the healing modalities described and listed in alphabetical order, in the third part. Naturally, reading about these things is not a patch on experiencing them for yourself. If you want change and growth in your life, jump in and try a few, being guided always by your higher self and your heart. Knowing Raym has changed my life. I hope this book will change yours. Kim Fraser, July 1997

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Monday, November 26, 2007

A Buddhist University In America

A Buddhist University In America Image
Located in suburban Los Angeles, UWest (formerly Hsi Lai) was founded in 1991 as a contemporary, well-funded, Buddhist college. This graduate and undergraduate university is intent on educating, inspiring, and preparing students for a globally interdependent world.


The free exchange of ideas and Buddhist traditions across cultures is no longer restricted by borders. It is advanced by international collabora-tion, cooperation, and community. UWest is at the center of this cultural and intellectual exchange as a multidisciplinary and multi-cultural institution. This fully accredited college integrates the finest in liberal arts, business, and religious studies with a decidedly humanistic and global perspective.

The University of the West is a member of the:

* Western Association of Schools and Colleges (WASC)
* NAFSA: Association of International Educators
* American Assoc. Collegiate Registrars font-size:78%;">In PETERSON\'S GUIDE to graduate programs in Humanities, Arts & Social Science

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What Is Agnosticism And What Do Agnostics Believe

What Is Agnosticism And What Do Agnostics Believe Cover
Agnosticism is a concept. It is not a full religion, like Judaism, Christianity or Islam. It is a belief related to the existence or non-existence of God. However, many people have added a moral code, rituals and other items to Agnosticism, and have created a belief system with many of the attributes of a religion.

The one principle linking all meanings of "Agnostic" is that God's existence can neither be proved nor disproved, on the basis of current evidence. Agnostics note that some theologians and philosophers have tried to to prove for millennia that God exists. Others have attempted to prove that God does not exist. Agnostics feel that neither side has convincingly succeeded at their task. Further, most Agnostics act on this belief by concluding that they cannot believe -- or disbelieve -- in a deity without evidence.

When asked what their religion is, many of those who are unsure of the existence of a God will reply "Agnostic." Since so many Agnostics regard this as their religion, we have a policy of capitalizing the term out of respect, as we do for all religions on this web site. This is not often seen on the Internet or in print, but we feel that it is appropriate.

When asked whether they believe in the existence of one or more Gods and/or Goddesses, Theists will answer in the affirmative; strong Atheists will say no. Agnostics often cannot give a straight "Yes" or "No" answer. They might respond with one of the following:

- I don't know.
- The Gods that various believers worship are like unicorns: they are obviously fictional creations of humanity. But, who knows. They might actually exist.
- There is no way to know, but perhaps someone will find a proof or disproof in the future.
- There will never be any way to know.
- The question is meaningless.
- I doubt it, but cannot be sure God doesn't exist.
- I think so, but cannot be positive that God exists.
- I don't know but will lead my life in the assumption that no God exists.
- I don't know but will lead my life assuming that God does exist -- perhaps because of the rewards I would receive if God does exist.
- I will have to withhold my opinion until God, if he exists, decides to make his presence known. Rearranging, say, 10,000 stars in the sky to read "I AM" would be a great start. Even recreating an amputated leg would be a strong indicator. But, of course, neither has ever happened.
- I think that God exists, but have no proof.
- I worship a god (or a god and goddess, or a goddess, or some combination of god(s) and goddess(es) but cannot prove that they exist.
- I cannot give an opinion because there is no way that we can prove the existence or non-existence of God given currently available knowledge.
- I cannot give an opinion because there is no way to know, with certainty, anything about God, either now or in the future.
- Yes, God exists. But we do not know anything about God at this time.
- Yes, God exists. But we have no possibility of knowing anything about God, now or in the future.
- etc.

Some people criticize Agnostics as simply being indecisive -- unable to make up their mind. But most Agnostics have actually taken a firm stand that it would be meaningless to become a Theist or strong Atheist without evidence. Not being able to prove his/her/its/their existence, most Agnostics consider it unethical or irrational to pick a side.

Many Theists believe that Agnostics are merely going through a phase in their spiritual life. They are actually searching for God, perhaps without being aware of it. They will eventually find God. The Bible promises it.

Ultimately, the term "Agnostic" is something like "Christianity." Both refer to a wide diversity of belief systems. In many cases, an individual asserts that their particular definition is the only fully valid one. There are many definitions circulating, and no real consensus.

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Thursday, November 22, 2007

Alchemical Catechism

Alchemical Catechism Cover

Book: Alchemical Catechism by Baron Tschoudy

In his Ritual de la Haute Magie, chapter 19, Eliphas Levi, describes a Manuscript of Paracelsus supposedly in the Vatican, entitled "the Chemical Pathway or Manual". He claims that a this was transcribed by Sendivogius and used by Baron Tschoudy when composing the Hermetic Catechism in his Le Etoile Flamboyant ou la Societe des Franc-
Macons consideree sous tous les aspects, 1766. I have not been able to locate the Paraclesus work in the Vatican nor Sendivogius' transcription, however, the Hermetic Catechism of Baron Tschoudy is a fine piece of hermetic philosophy. The version here has been taken from A.E. Waite's Translation published in the two volume Hermetic
and Alchemical Writings of Paracelsus, which he heavily edited of masonic remarks of Tschoudy.

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Wednesday, November 14, 2007

The Conjuration Of The Four Elements

The Conjuration Of The Four Elements Cover

Book: The Conjuration Of The Four Elements by Eliphas Levi

The four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire. Everywhere spirit works and fecundates matter by life; all matter is animated; thought and soul are everywhere. In seizing upon the thought that produces the diverse forms, we become the master of forms and make them serve for our use.

The astral light is completely filled with souls that it disengages in the incessant generation of being; souls have imperfect wills which can be dominated and used by more powerful wills. They then form great invisible chains, and can occasion or determine grand elementary commotions. Phenomena ascertained in the processes of magic and all those recently verified by M. Eudes de Merville have no other causes.

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Thursday, November 8, 2007

The Two Buddhist Schools On Rules

The Two Buddhist Schools On Rules Image
Processon of monastics representing all traditions, Vesak 2009, Orange County (WQ)

There are two distinct Buddhist traditions, the older more "orthodox" Theravada and the newer, more "reformed" Mahayana. (Other traditions, like Zen and Vajrayana, are actually forms of Mahayana Buddhism). People rarely make the distinction because the separation is not absolute. Most of what is known about Buddhism is less to do with the historical Buddha and more to do with the Mahayana school and its teachings.

* The Bhikkhus' Rules: A Guide for Laypeople (Bhikkhu Ariyesako)
* Questions about meeting a Buddhist monk (

Buddhist monastics, known as the Sangha, are governed by 227 to 253 rules depending on the school or tradition for males ("bhikkhus"). There are between 290 and 354 rules, depending on the school or tradition, for females ("bhikkhunis"). These rules, contained in the VINAYA, are divided into several groups, each entailing a penalty for their breech, depending on its seriousness.

Four rules for males and the first eight for females, known as parajika or "rules of defeat," mean immediate expulsion from the Sangha. The four applying to both sexes are:

* sexual intercourse
* killing a human being
* stealing to the extent that it entails a gaol sentence
* claiming miraculous or supernormal powers

Nuns have additional rules related to various physical contacts with males with one relating to concealing from the Sangha the defeat of another. Before his passing, the Buddha instructed that permission was granted for the abandonment or adjustment of minor rules should prevailing conditions demand such a change. These rules apply to all Sangha members irrespective of their Buddhist tradition. The interpretation of the rules, however, differs between the Mahayana and Theravada traditions.

The Theravadins, especially those from Thailand, claim to observe these rules to the letter of the law. But in many cases the following is more in theory than in actual practice. The Mahayanists interpret the rule not to take food at an inappropriate time as not meaning fasting from noon to sunrise, like the Buddha specifies in the Vinaya, but to refrain from eating between mealtimes. The rule of fasting (from solids) from noon one day to sunrise the next might be inappropriate, from a health angle, for monastics living in cold climates such as China, Korea, and Japan.

When one examines why this rule was instituted initially, it is possible to reach the conclusion that it is currently redundant. It was the practice in the Buddha's time for mendicant ascetics to go to a village with bowls to collect alms. To avoid disturbing the villagers unnecessarily, the Buddha ordained that monastics only visit once a day, in the early morning. This would allow the villagers to be free to conduct their day to day affairs without being disturbed by ascetics requiring food. Today, however, people bring food to temples, monasteries, and nunneries or prepare it on the premises. So at least part of the original reason for the restriction may no longer apply. In any case, that is how the Mahayanists have chosen to alter the rule.

In Theravadin countries, the monastics still go on early morning alms rounds. This is, of course, more a matter of maintaining tradition than out of necessity. (It humbles and disciplines a person to recollect that s/he is dependent on the support of others -- and it is just this sort of asceticism that reform movement reject).

There is also a rule prohibiting the handling of "gold and silver," in other words, money. Mahayanists consider this rule a handicap, if it were it to be strictly observed in today's world. So they interpret it as avoiding the "accumulation" of riches, which leads to greed.

Theravadins split hairs on this rule in that, although most will not touch coins or cash, some might carry credit cards or check books, which they recognize as money. This skirts the letter of the rule but no way skirts the clear spirit of the rule. It is a wrongdoing to be confessed by conscientious ascetics. There is an alternative in place as laid down by the Buddha, and neither school need violate this precept: It is permissible to have money set aside for an individual monastic or collectively for those living together through a steward.

The steward is a responsible layperson (or a ten-precept observer) who handles money and requisites donated. Permissible items and needs, having been donated and deposited with a steward in a monk or nun's name, are then able to be utilized without violating the rule against handling money.

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Tuesday, November 6, 2007

The Souls In Jainism

The Souls In Jainism Cover
Jainism envisions a universe filled with innumerable eternal souls in varying degrees of perfection and purity. Soul is the basic unit of consciousness which makes all experience possible because it is capable of perception and experience both in its mundane state and its pure state. Based on their level of perfection three types of souls are recognized. The Nityasuddhas are eternally pure and perfect. They are impervious to the inflow of karmic substance. The Muktas are the liberated souls, who are freed from the cycle of births and deaths and the ordeals of embodiment. They live in a blissful and transcendental state, indifferent to what is going on in different worlds. As freed souls, living in a state of pure existence, they possess ananta jnana (infinite knowledge), ananta darsana (infinite perception), ananta virya (infinite power) and ananta sukha (infinite bliss). The thrid type of souls are baddhas also known as sopadhi jivas. They are the bound souls, who are imperfect, subject to the cycle of births and deaths and karma produced by their own actions. Not all souls have the potential to become free. To become free a soul needs to have bhavyatva, a special quality that has to be activated by its karma to set the process of its liberation in motion. Some souls either do not possess this quality or can never activate it by their karma. So them remain bound for ever.

Depending upon the number of senses they possess, the jivas are divided into five categories, those having one, two, three, four and five senses respectively. Plants have only one sense, the sense of touch. The mammals have all the five senses. In between there two are the jivas having two, three or four senses. Human beings, gods and higher beings possess an additional sixth sense, called manas or mind, which gives them the ability to think and act rationally. The number of senses is an important criteria in selecting right kind of food for consumption to practice the principle of ahimsa or non injury. Since it is not possible to consume food without indulging in some form of violence of injury to living beings, it is better to select plants which have only one sense. Eating food prepared by killing animals having two or more senses would lead to greater sin and adverse karma.

One of the distinguishing features of Jainism is its belief that souls exists both in animate and inanimate objects. The souls are found every where, in every conceivable object, not only in men and animals, but also in the plants, planets, stars, elements, oceans, rivers, wood, metal and even a dew or a rain drop. The Jain believe that there are planetary souls, elementals souls, ethereal souls and souls living beyond the reach of our senses in invisible and subtle matter. The condition of a soul depends upon the body it occupies. The consciousness of souls which reside in inanimate objects or elemental bodies remains in a latent state in contrast to souls living in more dynamic bodies. The condition of one soul per one body also does not apply in Jainism. Some times a multitude of souls may occupy one body as in case of some tuberous plants. Innumerable souls may also exist together as a loosely held cluster occupying vast stretches of space encompassing the whole world as one complex organism. They are called nigodas, which act like a vast store houses of souls. Suspended in the atmosphere, the nigodas keep filling the empty spaces automatically, whenever they are left vacant by the departing or liberated souls. Like the major air currents that crisscross our planet, the nigodasput great responsibility on us to act carefully lest we harm some souls unknowingly.

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Monday, November 5, 2007

Minerals And Gems In Indian Alchemy

Minerals And Gems In Indian Alchemy Cover

Book: Minerals And Gems In Indian Alchemy by Mira Ray

The Indian alchemical literature in Sanskrit and Tamil refers to the multi-dimensionaluse of a wide variety of minerals. The most important are: (A) mica, calamine, copper-pyrite, tourmaline, iron-pyrite, copper-sulphate, bitumen and lapis lazuli, called superior minerals and orpiment, alum. sulphur, realgar, tinstone or cassiterite, red-ochre. antimony and iron-sulphate. caIled subsidiary minerals. An interesting aspect relates to the purifications of these minerals with a view to importing to them the necessary qualities for alchemical operations leading to the preparation of
"elixir"and such other medicinal compositions.
Yet another aspect is concerned with the extraction of what is in alchemical literature as their "essence". the chemical details of which are not exactly clear.
The other types of minerals are classed under the headinggems.They are: ruby, pearl. coral. emerald. topaz. diamond. sapphire. zircon and eat's eye. nine in number.
Even these gems are subjected to various processes in order to obtain theiressences.
Several apparatuses and contrivances were being designed and used for conducting necessary operations.
Refreshingly. some of the alchemical text also mention the distribution and characteristics of various minerals including gems. thus revealing the technical knowledge of those involving the preparation of several mineral-based medicinal compositions.
The paper attempts to discuss these and aIliedaspects pertaining inthe minerals and gems as embodied in the various texts in Sanskrit. called the"Rasasastra".

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Selected Novels

Selected Novels Cover

Book: Selected Novels by Howard Phillips Lovecraft

H.P. Lovecraft wrote only three novels among his many short stories and novelettes, and each of them is properly viewed as a short novel. The most ambitious of these is undoubtedly The Case of Charles Dexter Ward, originally written in 1927-28, but not published until 1941, when an abridged version appeared in Weird Tales.

Though his early work was more especially fantastic, influenced by Lord Dunsany, Lovecraft soon turned to themes of 'cosmic terror' and spiritual horror in such remarkable tales as The Colour Out of Space, The Dunwich Horror, The Whisperers in Darkness, and others, among them that unique and memorable horror-tale, The Rats in the Walls, quite possibly the best of its kind written in America since 1900. Soon after his stories began to appear in the magazines, the pattern which became known as the Cthulhu Mythology became evident in his work, deriving its name from The Call of Cthulhu, the first story clearly revealing Lovecraft's design. That the theme of the Cthulhu Mythology had always been in Lovecraft's mind was manifest when he wrote of his work:

"All my stories, unconnected as they may be, are based on the fundamental lore or legend that this world was inhabited at one time by another race who, in practicing black magic, lost their foothold and were expelled, yet live on outside ever ready to take possession of this earth again."

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Sunday, November 4, 2007

The Golden Book Of Wisdom

The Golden Book Of Wisdom Cover

Book: The Golden Book Of Wisdom by Franz Bardon

Only a fragment of The Golden Book of Wisdom survives, but the fundamentals of Bardon's system are still available. The fourth page in the Book of Wisdom is the fourth Tarot card, which depicts a wise man or, sometimes, an emperor. The description of the fourth Tarot card is of very great assistance to magicians, spheric magicians and Kabbalists, for it allows them to penetrate more deeply into the secrets of wisdom and thereby enables them to solve the greatest problems. This is true not only from the point of view of knowledge but, more importantly, from the point of view of cognition, and thereby from the point of view of wisdom.

Thus far, the high mysteries symbolized by the fourth Tarot card have been passed on only in the language of symbols, and consequently they have usually remained obscure to the intellectual. The reader will no doubt appreciate the fact that, with the permission of Divine Providence, I have made an effort to translate the fourth book into the language of the intellect, in order to make it intelligible not only to the initiate but to the non-initiate, i.e. the philosopher and the theorist, as well.

Anyone who completely masters the Book of Wisdom will have a thorough knowledge of the foundations of the Hermetic philosophy, and may be considered a Hermetic philosopher from the standpoint of the universal laws. Also, the Hermetic brotherhoods and orders that teach the true Hermetic knowledge will class such a person with the philosophical practitioners.

If this fourth work is accepted with the same enthusiasm that greeted my three preceding books, then the description of the fourth Tarot card, which symbolically represents the Book of Wisdom, will also have done its job. Therefore, may this book too be an inexhaustible, ever-flowing source of knowledge and wisdom to the interested reader. May the blessing of Divine Providence accompany you all, to a high degree, on your path to perfection.

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Friday, November 2, 2007

Eliphas Levi Biography

Eliphas Levi Biography Cover Alphonse Louis Constant usually known by his pseudonym "Eliphas Levi Zahed," which is a translation of his name into Hebrew, this Parisian was almost single-handedly responsible for the popular resurgence of the Secret Traditions in the 19th Century. Levi synthesized Christianity, Judaism, Hinduism, Qabalism, Gnosticism, Masonry, Rosicrucianism, Alchemy, Tarot, Mesmerism, Spiritism, along with the writings of Boehme, Swedenborg, Paracelsus and Knorr von Rosenroth into what we know today as "occultism."

Constant was born the son of a poor shoemaker in Paris. He attended a Catholic school for poor children, where he showed a great aptitude for religion. At 15, he entered the seminary of Saint Nicolas du Chardonnet to study for the priesthood, where he learned, among other religious matters, the Hebrew language. The master of this seminary, Abbe Frere-Colonna, taught the young Constant that humanity, fallen from the bosom of God through original sin, must return towards Him by a process which tears him away from matter and gradually spiritualizes him. He also taught the boy that history was divided into four great eras of progressively greater spiritualization: the first began with Adam; the second began with Abraham; the third began with Jesus; and the fourth was to begin with the advent of the Paraclete, the Holy Spirit. Abbe Frere was deposed for his views while Constant was still attending the seminary. Constant always remained faithful to the basic tenets of Catholicism, but he never forgave the Ecclesiastical authorities for disgracing his beloved teacher.

In 1832, he entered the theological college of Saint-Sulplice and was ordained Deacon in 1835. His years at Saint-Sulplice were dreary and disillusioning, as the students vied for the favor of the directors who manipulated and coerced them. He was scheduled to be ordained Priest in 1836, but he had met and fallen in love with a young girl. Although nothing ever came of the relationship, he realized that he could not live without human affection and abandoned his vows before his ordination. After hearing of his apostacy, his mother committed suicide.

After Saint-Sulplice, Constant spent a period associating with revolutionary socialists, including Flora Tristan, grandmother of Paul Gauguin and M. Ganneau, the "Mapah." He spent three short terms in jail for his "seditious" writings. In 1846, he married Noemi Cadiot, who left him seven years later.

In 1852, Constant met the messianic mathematician Jozef Maria Hoehne-Wronski (1778-1853), whose brilliant attempts at fusing philosophy, religion and mathematics provided Constant with the impetus towards synthesizing the disparate elements of his own life: Christianity, utopian idealism, mysticism and rationalism. This synthesis manifested as occultism, whose tenets Constant set forth in a treatise called Dogme de la magie, written under the pen name Eliphas Levi. The treatise was later developed into Levi's most famous work, Dogme et rituel de la haute magie.

After Noemi had left him, he moved for a short time to England, where he met with Sir Edward Bulwer (later Lord) Lytton, and where he performed his famous evocation of Apollonius of Tyana. He returned to Paris, took on a number of pupils, and became increasingly famous and influential through his unique writings on philosophy and scientific theurgy, as well as his personal charm.

Aleister Crowley considered him to have been an Adeptus Major, as well as his own immediately previous incarnation. Crowley translated his La Cle des Grandes Mysteres ("The Key of the Mysteries" 1861), which Crowley considered to be his own Adeptus Exemptus thesis. Levi's Dogme et Rituel de la haute magie (1855-56 & 61, translated into English by A. E. Waite under the title "Transcendental Magic") is included in the Liber E Reading List and is required reading for entry to the probationer level of A:. A:.

His other major published works include: Histoire de la magie (1860), La Mysteres de la qabalah (Ms. 1861, publ. 1920), Legendes et symboles (1862), La Science des esprits (1865), Paradoxes of the Highest Science (1883), Livre des splendeurs (1894), Cles majeurs et clavicules de Salomon (1895), Le Livre des sages (1912) and The Magical Ritual of the Sanctum Regnum (1970).

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